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Sati (practice) - Wikipedia. An 1. 8th- century painting depicting sati. Sati or suttee. The practice is considered to have originated within the warrior aristocracy on the Indian subcontinent, gradually gaining in popularity from the 1.
AD and spreading to other groups from the 1. AD. The practice was particularly prevalent among some Hindu communities. In the province of Bengal, Sati was attended by a colonial government official, which states Ahmed, . Under sustained campaigning against Sati by Christian missionaries such as William Carey and Brahmin Hindu reformer such as Ram Mohan Roy, the provincial government banned Sati in 1. In Nepal, sati was banned in 1.
The Indian Sati Prevention Act from 1. Etymology and usage. Sati appears in Hindi and Sanskrit texts, where it is synonymous with .
Anvarohana (. Sativrata, an uncommon and seldom used term. Satimata denotes a venerated widow who committed sati.
After about this time, instances of sati began to be marked by inscribed memorial stones. According to Axel Michaels, the first clear proof of the practice is from Nepal in 4. AD, and in India from 5.
AD. According to the Greek geographer Strabo, Aristobulus of Cassandreia, a Greek historian who traveled to India with the expedition of Alexander the Great, recorded that he had heard that among certain tribes widows were glad to burn along with their husbands. Those who declined to die were disgraced. In 3. 17 BC Eumenes' cosmopolitan army defeated that of Antigonus in the Battle of Paraitakene. Among the fallen was one Ceteus, the commander of Eumenes' Indian soldiers.
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Diodorus writes that Ceteus had been followed on campaign by his two wives, at his funeral the two wives competed for the honour of joining their husband on the pyre. After the older wife was found to be pregnant, Eumenes' generals ruled in favour of the younger. She was led to the pyre crowned in garlands to the hymns of her kinsfolk. The whole army then marched three times around the pyre before it was lit. According to Diodorus the practice of sati started because Indians married for love, unlike the Greeks who favoured marriages arranged by the parents. When inevitably many of these love marriages turned sour, the woman would often poison the husband and find a new lover. To end these murders, a law was therefore instituted that the widow should either join her husband in death or live in perpetual widowhood.
Hieronymus' explanation of the origin of sati appears to be his own composite, created from a variety of Indian traditions and practices to form a moral lesson upholding traditional Greek values. Most of the compiled list on sati, by Yule and Burnell, date from 1. AD through the 1. AD. 1. 80. 0–1. 40. BC) and the Vedic Age. As an example where the widows vied for the honour to die with their common husband, the 5th- century BC historian Herodotus mentions the Krestones tribe among the old Thracians.
The woman found to have been held highest in the husband's favour while he lived had her throat slit on his grave, the surviving wives reputedly regarding it as a great shame to have to live on. Naer Oost Indien. In Cambodia, both the lords and the wives of a dead king voluntarily burnt themselves in the 1. There was thus less scope for the social reformer. Thich Nu Thanh Quang, a Buddhist nun publicly burnt herself to death in front of Di. Here, when a female slave had said she would be willing to die, her body was subsequently burned with her master on the pyre. Early 2. 0th- century pioneering anthropologist James G.
Frazer, for example, thought that the legendary Greek story of Capaneus, whose wife Evadne threw herself on his funeral pyre, might be a relic of an earlier custom of live widow- burning. Fuckbook Dating. For example, when the founder of the Sikh Empire. Ranjit Singh died in 1. The low numbers of Jains known to have committed sati suggests that the practice was uncommon within this community. Buchanan Hamilton in his early 1.
Shahabad report wrote that Sati- like practice had spread to Muhammadans because he had heard that a widow had herself buried in the coffin of her dead husband. BCE) and the later Grhyusutras, roughly composed 6. BCE on a number of rituals, but sati is not described or mentioned. In fact, what is written about funeral customs, is that the widow is brought back from the funeral pyre, typically by a trusted servant. Altekar thinks it significant that Gautama Buddha, who castigated customs of animal sacrifice, and other customs where pain was inflicted, is entirely silent about burning women alive. Altekar takes these elements as proofs that burning widows alive had long ago died out as a practice. Nor do the authors of the Dharmasutras (c.
BCE–1. 00 BCE) or Yajnavalkya (c. CE–3. 00 CE) say anything about it being commendable to burn a widow alive on her husband's funeral pyre. Although we have late fourth- century BCE evidence from Greek authors and the Mahabarata for the 'existence' of the custom of sati, Altekar thinks it did not really begin to grow in popularity before 4. CE, by the manner of which it is infrequently mentioned in the Puranas of that time. A very early attested case from 5.
CE is that of the wife of Goparaja, who immolated herself, with another similar case attested from 6. CE. As the custom grew in popularity, Altekar highlights as determined opponents of this aristocratic custom in particular 7th- century poet B. In Altekar's view, their crusades against the custom were largely unsuccessful. According to Altekar, it is the period c. CE that sees sati becoming really widespread in India, in particular in Kashmir. As the centuries wore on, Altekar provides a few statistics on the spread of the custom. In Rajputana, a later stronghold for sati there are two, possibly three reliably attested cases before 1.
CE. For the period from 1. CE, there are at least 2. For the Carnatic, we have about 1. CE; for 1. 40. 0- 1. CE we have 4. 1. Thus, a main view that Altekar espoused is that the spread of sati increased over time (with local variations, for example reductions in territories governed by zealous rulers hostile to the practice), and probably was close to a maximum when the British began to intervene in the first decades of the nineteenth century. The first archeological evidence in the form of Sati stones extolling Sati appear around 7. CE, states John Hawley, including the great sati stones (ma sati kal) from 8th through 1.
CE and hero- stones (. This theory has been challenged because it does not explain the spread of sati from Kashatriyas to Brahmins, and Brahmins were not considered to be of inferior caste status than Kshatriyas. Reza Pirbhai, a professor of South Asian and World history, it is unclear if a prohibition on sati was issued by Akbar, and other than a claim of ban by Monserrate upon his insistence, no other primary sources mention an actual ban. According to Arvind Sharma, a professor of Comparative Religion specializing on Hinduism, the widow . During this era, many Muslims and Hindus were ambivalent about the practice, with Muslim attitude leaning towards disapproval. According to Sharma, the evidence nevertheless suggests that sati was universally admired, and both . According to Reza Pirbhai, the memoirs of Jahangir suggest sati continued in his regime, was practiced by Hindus and Muslims, he was fascinated by the custom, and that those Kashmiri Muslim widows who practiced sati either immolated themselves or buried themselves alive with their dead husbands.
Jahangir prohibited such sati and other customary practices in Kashmir. The Portuguese banned the practice in Goa by about 1.
The practice continued in surrounding regions. In the beginning of the 1. Britain, and its members in India, started campaigns against sati. Leaders of these campaigns included William Carey and William Wilberforce. These movements put pressure on the company to ban the act. William Carey, and the other missionaries at Serampore conducted in 1. Calcutta, finding more than 3.
In 1. 81. 3, in a speech to the House of Commons, William Wilberforce, with particular reference to the statistics on sati collected by Carey and the other Serampore missionaries, forced through a bill that made Christian missionary preaching in British India legal, to combat such perceived social evils like sati. Another Missionary Mr. England, reports witnessing Sati in the Bangalore Civil and Military Station on 9 June 1. However these practices were very rare after the Government of Madras cracked down on the practice since early 1. In 1. 79. 9 Carey, a Baptistmissionary from England, first witnessed the burning of a widow on her husband’s funeral pyre. Horrified by the practice, Carey and his coworkers Joshua Marshman and William Ward opposed sati from that point onward, lobbying for its abolishment. Known as the Serampore Trio, they published essays forcefully condemning the practice.
He was motivated by the experience of seeing his own sister- in- law being forced to commit sati. Ram Mohan Roy launched an attack on Sati that “aroused such anger that for awhile his life was in danger”.
Another Christian missionary published a tract against Sati in 1. Sahajanand Swami, the founder of the Swaminarayan sect, preached against the practice of sati in his area of influence, that is Gujarat. He argued that the practice had no Vedic standing and only God could take a life he had given. He also opined that widows could lead lives that would eventually lead to salvation. Sir John Malcolm, the Governor of Bombay supported Sahajanand Swami in this endeavor. When he landed in Calcutta, he said that he felt “the dreadful responsibility hanging over his head in this world and the next, if. Ram Mohan Roy warned Bentinck against abruptly ending Sati.
It was presented to William Carey for translation. His response is recorded as follows: “Springing to his feet and throwing off his black coat he cried, . By evening the task was finished.”.